rule of prayeng to God they haue al in one maner that whych is requisite for the profession of theyr fayth Nowe the meane by whych al the flocke of God is gathered together is when there is but one shepheard for all and when hys voyce onely is heard when the Churche is made subiect to Christ onely and obeyeth his cōmaundement and heareth his voyce and his doctrin then is it in good state But when the Lord Iesus is dumme when his maiesty is troden vnder fote when hys holy ordinances are set forth to be mocked at and contemned what can a man saye of that goodly vnitye but that it is a diuilish Sinagoge or cōspiracy worse and more execrable with out all comparison than anye waste or spoyle There is no Church but where Christ raygneth there is no knowlege of God but wher the honor of the shephearde is geuen vnto Christ But the other sentence sheweth that al the disorders that are thys day in the world shalbe brought agayn into good ordre There are Hypocrites mired w t the true chyldren of God they haue sō shew to be of the flock and are among the sheepe but when the sonne of God shall come to restore them the goates shall be put apart and cast 〈◊〉 and the shepe shal be gathered together into the eternal Kingdome of God The state of this Kingdome shall be wel gouerned when the iust shall haue obtayned the crowne of glorie and when the wycked shalbe recompenced as they haue deserued Now this diuision which shall be of goates from among the lambes signifieth that nowe ther ar wicked mired among the good yea in suche 〈◊〉 that they liue as in one self folde So the faithful must not thinke their state ouer troublesom bycause as nowe they bee constrained to liue with the goates yea and that at their hand they endure terrible assautes and displeasures 64 God rested the seuenth day from al the vvorkes that he had made Gensi◠2 ▪ My Father vvorketh euen tyll thys houre Ioan. 6. A MAN muste vnderstande what the rest of God is and then he shal easly resolue this doubt when it is sayd that he rested the seuenth day that is not to say that he left his workes so as he hath no more care of them as if a master Mason or Carpenter hauing finished the building of his house shuld leaue it to him that could ocupy it not caring any more for it or as a shippe-wright afterthat he hath finished a vessel should geue it ouer to the waues of the sea not caring what shoulde betide of it So the reste or Sabat of God is not a sluggishnesse or idlenesse but a sound perfection which bringeth with it a quiet state of rest God then rested from al his workes that is to saye hee ceassed from creating of new kindes of any thing There was so sounde a perfection that nothing coulde bee added Wherfore it is said that God hath set to the last hand And that which is recited by Moises is asmuche as if hee had said that which God was determined to do was thē fulfilled To be short this is spoken onely to shewe the perfectnesse of the building of the worlde so that heere of a manne coulde notte gather that God so rested frō his workes that he hath left them of seing they haue no vertue or force nor substance but in hym In the meane tyme it is certayne that God worketh and is occupied continualy in that he vpholdeth the world by hys power that he gouerneth it by hys prouidence that he maintaines al creaturs in their being and also multiplies them Thereby a man may see how true thys sentence of the Sonne is My Father worketh from the beginnyng euen tyll now for if God neuer so litle wythdrawe hys hand all thinges shal perysh in a momente and shall be strayghtways brought to naught as it is sayd in the. 104. Psalme Besydes a man could not well know that God is the creatour and fashioner of heauen and earth except this be attributed vnto hym that he geueth strēgth and quickening to al things that he sustaineth the world by hys hygh vertue that he gouerneth it by his hyghe councel and mayntayneth it by his goodnesse and stayeth al things acording to his good pleasure as well beneath here in earth as there aboue in heauē Lo thē how it behoueth vs to conclude the makyng of the world was perfect in syx dayes but the gouerning it dureth for euer God is continualy busied to maintayn and cōserue the ordre of the same This is that which Saint Paul sayth Act. 17 that we lyue and haue our mouyng and beeing in God And he not onely mayntayneth by a generall prouidence the nature whych he hath created but also he gouerneth and ordreth euery parte of it And chiefly hys faythfull be gouerned and kept by him whome he hath receiued vnder his defence and safegard 65 It is appoynted for men that they should once dye Hebr. 9. VVhosoeuer beleueth in me shall neuer dye Ioan. 2. ALthoughe we had no wytnesse of the Scripture yet our own fraylnesse doothe warne vs enoughe of the truth of thys sentence that it is ordained that al men shal once dye The riches the honor the dignity strēgth of men nor whatsoeuer there is beside can redeme a man from this conditiō And this argument is infallible wher sinne is there is death al men are sinners it foloweth then that al men shal die we nede no other reason to proue that all that went beefore vs were sinners but that by Death they were taken out of this world and that we also and they which shall followe vs be sinners but that it is decreed by the sentence of God that we and they shal die Death is the hyer or rewarde of synne But now that which is said hetherto extendeth vnto the Deathe of the bodie for the body is subiect to Death bicause of sinne Furthermore we must vnderstand how Christ protesteth so often times that he is life and how he saith els where that Who so beleueth in hym are now already raysed from Death to Lyfe that they shall neuer dye He speaketh of the soules of his faithfull whiche are begotten anewe with an vncorruptible sede and whiche haue the spirite of Christ dwelling in them by whiche they receue continuall force The body is subiect to dy bycause of sinne but this spirit is life bicause of righteousnesse Rom. 5. Then Iesu Christ is the life bicause he neuer suffreth the life to decay which he hath once geuen but conserueth it to y ◠end Seing the fleshe is so fraile what wold befal of men if after they haue once obtayned life they were lefte to themselues Therfore we muste conclude that there is a continuall and permanente state of lyfe grounded in the strengthe of Iesus Christ to the end he may perfourm that which he hath once begon This is verye true that the outewarde
Iesu Christ in the seconde place speaketh of hys Gospell when he maketh protestation that he spake not of hymselfe but hys father that sente hym he hymselfe gaue commaundement to hys sonne of y ◠whiche he shoulde saye and speake And he addeth that he knoweth well that thys commaundement is eternall lyfe To vnderstande thys opposition it behoueth vs to returne to that which Saint Paule sayeth in the self place 2. Cor. 3. the lawe was written in tables of stone Then it was but a doctryne of y ◠letter Thys lacke in the lawe was to be amended by the Gospel for so long as it was engraued in tables of stone it must needes be frayle The Gospel then is holy vnbreakeable attonement forasmuche as it was ratifyed by the holy ghost In steade then that the lawe is the minister of death and damnation the Gospel by which men are regenerated and reconciled to God by y e free forgeuenesse of synnes is the minister of ryghteousnesse and consequentlye of lyfe It was sayd that the office of the law is to set forth the sicknesse but not to shewe what remedy a mā might haue to heale it But the offyce of the Gospel is to geue to the hopelesse a redy remedy It was shewed that y e lawe leauyng a man to hymself geues pronounceth sentence of death but y ◠Gospell brynging vs to Iesu Christ opens the gare of lyfe So a man may say at a woorde that thys is a continual accident to the lawe to kil bycause all they that abyde vnder it ar vnder the curse But in the Gospel the iustice of God is reueled from fayth to fayth and therefore it is the power of God to saluation to euery one that beleueth 69 The lavve is the minister of death 2. Cor. 3. The lavve of the Lorde refresheth the soule the testimony of the Lorde geueth vvysedome to the ignorante his commaundement lyghteneth the eyes Psal 1◠HERE before a mā myght see how the lawe is the minister of death not that it is such in it self for perfect ryghteousnesse is contayned in it and by consequent life is inclosed in it But suche it is in vs whiche be weake and not able to fulfyll it and as breakers of it not able to drawe any thyng out of it but death whiche it pronounceth to all those that shall not do y e thinges whiche are therin contayned If nowe we wil agree these two sentences we must adde to them that whiche Saint Paule hymselfe addeth in thys thyrd Chapter of y e second to y ◠Corrinthians to wete that oure Lorde is the spirite He had sayd before of the lawe that the letter killeth but y ◠spirite ioyned with the letter quickeneth The doctryne of the law is litteral and not onely dead but also the geuer of death Contrarywyse he calleth Christ y ◠spirite of it sygnifying therby that then it shalbe quicke and quicknyng when it shal be breathed in by Christ Let the soule bee ioyned with the body and of those two shal be made a man quycke garnyshed with sense and vnderstandyng and mete for all workes of lyfe Take awaye and part the soule frō the body and it shal be but a carrayn dead without any felyng at al. Now a man may accord these prayses whiche Dauyd geues to the lawe with these sentences of Saint Paule For when Christ is ioyned to the law as the soule with the bodye the prayses which Dauyd geueth it belong to it it lighteneth the eies it geueth wisedome to little ones it refresheth the soule Take away and seperate Christ from the lawe and it shal remayne dead and the minister of death and damnation Then Christ is the lyfe of the lawe These thinges verely seme to be cōtrary altogether one agaynst another that the lawe recreateth the soules and yet it is a dead letter and geueth death that it lyghteneth the eyes and yet it suppresseth the lyghte which is wythin hauyng a Veyle set agaynst it that it reioyseth the heartes and the spirites and yet brynging a spirite of bondage it astonneth and agasteth But Dauyd speaketh not symply of the bare commaundements but he comprehendeth al the league by which God had adopted the childrē of Abraham for his people And therefore he ioyneth the fres promyses of saluation with the rule of well liuyng yea Christ hymselfe vpon whom the adoption was grounded Saint Paule whoe had to doe with the peruerse interpretours of y e law which dyd separate it from the grace and spirite of Christ doth but touch the symple ministery of Moyses Now it is very certayne that when the lawe is not quickened by the spirite of Christ it is not only vnprofitable but also it bryngeth death to y e scholars of it For without Christ there is in the lawe nothing but an vnintreatable rigoure whiche bringeth all mankynde vnder y ◠wrath and curse of God Moreouer the rebellion of the fleshe taryeth remaynyng in vs whiche inflameth in vs an obstinate hatred agaynst God and his law and thence procedeth thys weary bondage and horrour 70 Novv vvhy tempt you God in laying a yoke on the neckes of hys Dysciples vvhich neyther our fathers nor vve haue bene able to beare Acte 15. And his commaundements are not heauye 1. Ioan 5. OVR own experience and the holy scriptures sufficiently beare witnesse y ◠the yoke of the law is more thā we can beare Moreouer it is clere y t bicause the renouncing of our self is as it were a trial of the true obseruation of y ◠law We dare not say y ◠it is easye for a man to renounce hymself but rather seyng the lawe is spiritual as Saint Paule saith of our part we ar nothyng but fleshe ther must nedes be a great difference beetwene y e lawe of God and vs. And where Saint Peter sayeth it is a yoke whiche not oure fathers were able to beare he speaketh not of y ◠onely which men haue accomplished but also of y ◠which they myght haue done Neyther speaketh he of any cōmon persons but of y ◠holy fathers seth he sayth that such coulde not beare the yoke of the lawe it appeareth that it is impossible for mē to beare it Here he medleth not only with the woorkes and will of men but also with theyr power abilitye With this also Saint Paule agreeth affyrmyng that it was impossible for the lawe to geue vs life bicause it was weake through y ◠fleshe If any man can performe the lawe certaynly he shall fynde in it the lyfe whiche was promysed in it But when Saint Paule sayth that lyfe cannot be attayned by the lawe a man may well conclude that in it is requyred a righteousnesse so hygh and perfect as man can not accomplyshe If a man looke vpon nothyng ells but the strength of mans nature not only he shall not bee strong ynough to beare the yoke of the law but also he shal
but he abode a vanquysher by a wonderfull power of the holy ghost Thys feare made hym to make thys our crye My God my God why haste thou forsaken me not faynedly nor after the opiniō of other but the inwarde heauinesse of hys spyrite was so violent and burnyng that it made hym so to cry Nowe then not onely he suffred the natural death not only his soule was seperated from hys bodye but as Saint Paule sayeth Act. 2. he fett y ◠panges of death that is to say he was pressed with meruelous anguysh It had bene a very smal matter if Christ had escaped wyth a natural death only but it was expedient he shoulde fele the rygour of Gods iudgement that he myghte bee oure true intercessoure to hys father and that he myghte stande beetwene him and vs to keepe the wrathe of God from fallyng on our heades To do thys it was nedefull he should abyde the assault of al the powers and force of hel and the horrour of eternal death And thys is that that is sayd in the Articles of oure fayth that he descended into hel when he suffered so many vylannyes so many iniuryes outrages when he swet bloude when hys soule was payned euen vnto y e death when he was shamefully hanged beetwene two theues as one forsaken of God and of mē without helpe fauour and comfort when he yelded hys ghost vpon the Crosse bearyng the curse of the anger of God whiche is the true hel felyng condemnation vpon hymselfe the paynes and grieses that we oure selues had deserued for our synnes and iniquityes To bee shorte when he was counted as a worme of y e earth not as a mā May we not wel say y ◠he went down into hel which had wel nigh swalowed hym in Synners had deserued to be altogether swalowed vp confounded by the iuste iudgement of God before whiche they could in no wyse stand Seing thē he represented y e person of al synners and presented himself before God to abyde the iudgemente for them it was nedeful y ◠he shoulde fele thys distresse in hys conscience as if he had bene forsaken of God and euē as though God had bene angr◠with hym so horrible and feareful is the iudgement of God Albeit he was in al things pleasyng to hys father and albeit he had no waye offended him yet he was accounted on the Crosse more wicked than theues for Barrabas was quite and he condemned Al dutyes of humanitye were denyed yea such as wer offred to other which shoulde be put to death for their mysdedes He shewed then suche extremitye of anguyshe when on the Crosse he made thys outcrye My God my God why haste thou forsaken me It is no meruayle then if it be sayd that he descended downe into hel that is to say to the depe gulfes of al miseries and myscheuyng For he suffered the death which by the wrath of God was layd vpon il doers Is not thys a terrible thyng for a man to fele himself forsaken of God to fynde no fauoure or suttour at hys hand when he calleth on hym when a man loketh for nothing els of him but that he hath conspired to destroye him Now seyng it is so that he spake not thys worde after the opinion of other but as he felte it in dede how is it that he sayeth in thys 16. of Iohn that he is not alone but that hys father is with hym Althoughe it seme that therein is some absurditye that such a word of dyspayre shoulde come oute of the mouth of the Sonne of God yet when he felte the death and destruction accordyng to the felyng of the fleshe he ceased not to haue a faste fayth in hys heart by whiche he behelde God present of whose absence he complayneth For a whyle hys God head gaue place to the weakenesse of the fleshe in asmuche as touched our saluation to the end he might accomplyshe al the parts of our redemption There is also a dyfference betwene the felyng of nature and the knowledge and vnderstandyng of faythe Wherfore these two thyngs may wel agree that Christ conceaued in hys spiryte that God had forsaken hym and that accordyng as the felyng of man tolde hym And yet for all that he had thys fyrmnesse of fayth y t God was gentle and fauourable to hym Whiche thyng he sheweth when he maketh thys preface that he hath recourse to God as to his God that before he make any mention of the temptation whych he beateth backe strongly and fyrmely by the buckler of fayth Furthermore in thys feareful carefull carefulnesse hys fayth abode safe and whole so that complaynyng to bee forsaken he trusted to the nere ayde of God But we must marke to what purpose he sayth that his father is with hym For albeit he myghte well haue spoken thys woorde euen in hys anguyshe yet it behoueth vs to marke the circumstance of the place He had sayed beefore that the houre was cōme already that euery one of hys Apostles should be scattered abrode and shuld leaue hym alone He addeth therunto by and by thys correctiō Though I be not alone but my father is with me He sygnifyeth that thoughe al the world shoulde forsake hym yet shoulde he bee nothyng abated thereby Hys truth and hys glorie are grounded in hym and depend not on the worlds beleuing it or not beleuing If al y e world forsake hym yet he ceaseth not to abide whole For he is God not hauyng any nede at al of the helpe of any other Let hym be lefte alone yet hys father will take his part so that he shal not nede to borrowe ought of men Whosoeuer shal haue thys wel prynted in his hart shal not cease to abyde faste though al the world shoke yea and the very forsakyng of al other shal not ouer throwe his fayth For he which contenteth not hymselfe with God onely he doth hym not the honour that belongeth to him howsoeuer it bee although the violence of the extreme anguyshe made this cry and this vehement worde to cōme out of the mouth of the sonne of God My God my God why hast thou forsaken me yet was it euer true that hys father was with hym Wherfore we ought not to thynke y ◠hys father was at any tyme agaynst hym or angry with hym for howe should he be angry with his welbeloued sonne in whō he was wel pleased Or howe could Christ appease or quench the wrath of God and make an attonement betwene God and men yf he were angry with hym 80 The vvorlde cannot hate you Ioan. 7. Bycause you are not of the vvorlde but that I haue parted you from the vvorlde therefore the vvorlde hateth you Ioan 15. CHrist in thys fyrst sentence speaketh of hys kynsfolke that as yet were fleshly for it is there sayd of them that they beleued not in hym he sayd to them my tyme is not yet cōme but your tyme is
a synner Therfore when we finde such sentences in the Scripture that God hymself blyndeth or hardeneth y e hart of man they assigne not the begynning vnto God neyther do they make hym author of euil so as y ◠fault ought to bee imputed vnto him It is sayd that God geues ouer the reprobate to diuerse desyres is thys to saye that he depraueth or corrupteth their heart Not so for the reason why the hart of man is subiect to froward desyres is forasmuch as it was already corrupt and faulty Moreouer it is sayd that God blyndeth and hardeneth May a man say therfore that he is the author or mynyster of synne God forbyd but rather by thys meanes he taketh vengeance and punysheth synnes that he doth Iustly wythout doyng them wrong in asmuch as they haue refused to be ruled by hys spryte It followeth then that the spryng of synne is not in God neyther may the fault bee imputed to hym as thoughe he tooke pleasure in euel doyng Thus it booteth man nothyng to hast with God endeuoryng to lay hys faultes and offences on hym And thys is the reason whatsoeuer euyll ther is it procedeth from the euyll appetite of men 12 Hys mercyes are aboue all hys vvorkes Psalm 145. He shevveth mercy to vvhō he vvil Roman ◠WE haue already sene that God is no waye beholdyng or bound to any creature he is free in al hys wylls and workynges no man hath geuen vnto hym to prouoke hym to recompence If he reccaue to mercy and if he saue it is of hys mere goodnesse as also yf he condemne he hath a iuste cause to do it He hath mercye then on whom he will and not on all he offereth hys grace to all but all are not made partakers of hys grace but yet hys bountye mercy is stretched ouer al his workes that is to say God not onely of hys mercye and fatherly bountuousnesse forgeueth synnes but also vseth liberality indifferently towardes al as he maketh hys sunne to shyne vpon the good and euil The reprobate ar among the works of God in asmuch as he formed their bodyes and their soules Althoughe therefore the remyssion of synnes be a treasure hydden from the wycked proud Yet their iniquitye letteth not God from spreadyng hys mercyes and bountyes largely vpon thē also But in y e meane tyme these vnthankfull ones swallow down y e liberalitye of God not tasting or felyng it at all Only the beleuyng know what it is to enioye the grace fauour of God as it is sayd in the. 34. Psalme Drawe you nere to hym and bee you lyghtened your faces shall not be ashamed See and taste howe swete the Lorde is And moreouer seing it is so y ◠our offences synnes wrap al the worlde in Gods curse his mercy likewyse both stretch euē to brute beastes which he helpeth 13 God tempteth no man Iacob 1. God tempted Abraham Genesis 2◠IT is an easy thyng to agree these two places if we vnderstand what difference ther is betwene plucking that out which is hyd within y e hearts and styrring the hartes inwardly to naughtye desyres When Sainte Iames sayth that God tempteth none it is to the end that no man shoulde laye hys synne vppon an other and muche lesse vpon God and the reason followeth that God is not tempted to doe euyll But euery one is tempted when he is drawen takē by the bayte of his owne concupiscence He treateth then of inward temptations which be nothing but vnruly appetites that styrre vs to synne Thys then is very well sayd that God is not y ◠author of such temptations bycause they ryse from the corruption of oure nature Thys doctryne is set forth bicause it is a very cōmon thing among men to lay els wher the fault of euils which they commyt Yea they sticke not to charge God with it wherein they shew themselues the very sonnes of their father Adam that sayd the woman that thou gauest me disceyued me Thē we ar brought backe to the confessing of our own fault and sinne to the end that we should not put God in oure place as though he hymself dyd moue vs to synne We may not therfore remoue our offences from vs to others seyng that we haue carry the roote in our own concupiscence For althoughe Sathan make vs taste hys poyson and his blastes kyndle euil desyres in vs Yet are we not dryuen to synne by any outward constraynt but our fleshe styrreth vs and we of our own accord obey the intycementes of it Thys notwythstanding shal not let vs to saye that God hath hys manner of tempting as he tempted Abraham y ◠is to saye he broughte him to a true profe to search the fayth of hys seruaunte to the quicke Thys oughte to be moste manyfest ther are also outward remptations which are sent vs of God to proue our pacience and to trye our fayth by offryng vs some occasion to make oure mynde knowen 14 No man euer savve God Iohn 1. I savve the Lord face to face Genesis 32. THys sentence that no man euer saw God must not be vnderstanded onely of the outwarde syghte which is wyth bodily eyes But also generally that as God dwelleth in a light that can not be attayned to so also he can not be knowen but in hys sonne Iesus Christ who is hys liuely Image God whiche was before as it were hyd in hys secret and profounde glory became as it were visible in Iesus Christ And so when the sonne is called the liuely Image of the father that belongeth to the particular benefyte of the newe testament And when it is added the only Sonne whiche is in the bosome of his father the same hath told it thee it is shewed how God is manifested in the Gospell and what difference there is betwene the olde fathers and vs and howe we bee in higher degree than they ▪ as S. Paule sheweth 2. Corin. 3. that there is no more a veyle nowe as there was in olde tyme vnder the lawe But God is openly behelde in the face of Iesus Christ not that the auncient fathers were withoute the knowledge of God among which the Prophetes euen at thys daye beare a torch before vs to lyght vs but in cōparison of vs they had but smal sparkes of the true lyghte and we at thys day be lyghted with a full lyght Now as touching that that is sayd of Iacob that he sawe the Lord face to face it is very true that he had but a little taste of the glorye of God Yet was it not without cause that this holy patriarke dyd set forth thys vision aboue all the other in which God had not so manyfestly appeared vnto hym Yet notwythstandyng in comparison of the bryghtnesse of the Gospell yea or of the lawe it was only a little sparke or a very dymme beame Iacob thē sawe the Lord of an vnwonted fashion so he speaketh in
respect of other reuelations that he had and not in comparison of the apparaunce of the Gospell which we haue at thys day If we wil speak of an excellent visioÌ„ ther is scarcelye any such as Moyses visioÌ„ which he obtayned in the hyll which is spoken of in Exo. 33 and yet God pronounceth expressely thou mayest not see my face only thou shall se me behynd He signifyeth by thys similitude that the tyme of the ful and cleere reueling was not yet come But now let y e face of Christ be takeÌ„ froÌ„ vs ther is no meane wherby any man be he neuer so excellent may see God the sygnes in which of old he shewed hymself haue declared that the loke of man can not pearce to the beholding of God whose beyng is incomprehensible as when he appeared in a cloude in flame and smoke 15 The vvicked shall not ryse in iudgement Psalme 1. VVe shall all ryse to iudgement 1 Corint 15. THere is very great diuersity betwene these two sentences for in the fyrst Psalme ther is nothing spoken of the laste Iudgement nor of that rysing vp which shalbe when the sone of God shal come to Iudge both the quicke and the dead The Prophets mynde is to shew that the state of the happy lyfe is grounded vpon a good conscience wherefore it is no meruayll if the wicked be by and by disappointed of the felicitie which they them selfe haue imagined They haue their pleasure in thys world and they tryumphe whylest al things are ful of trouble here beneath as theues skirmyshing in the forest woodes when the prouost Marshall is farre of from them Yet things shal not be alwayes so dysordered but when they shalbee broughte into some good order then their pleasures shalbe taken froÌ„ them so that they shall feele that they were dronke when they thoughte they had bene happy The wicked then proud are pronounced to bee myserable for asmuche as to bee blessed a man must haue a good coÌ„science It is very true that beefore they bee searched to the quycke al thyngs laugh on them but the whilest none deserueth to be called or accompted blessed except he bee helde vp by a fast soundnesse of heart when the good and iuste be tryed theÌ„ at length men know which is the fast and true purenesse Thus when it is sayd that the proude and wicked shall not ryse vp in Iudgement the meanyng is they cannot stand vpright or abyde it when they are examined by the Iust Iudgement of God And withal thys also is true that the wicked shal rise againe in the last Iudgement of Christ aswel as the good but in a diuerse sorte as it is sayd Iohn 5. the houre shall coÌ„me in which all they that ar in the graues shall heare the voyce of the sonne of God and they that shall haue done well shal goe into the resurrection of lyfe and they that shall haue done euill into the resurrection of condemnation True it is that in the Articles of our fayth there is no mention made of y â— rising of the wicked neither of their eternall death bycause y â— â—rede which contayneth the sayd Articles is a briefe summe of the faith of y e Christians wherin nothyng is intreated of but that which serueth to confort the chosen shewing them the good things which God hath prepared for them It was made to quiet the consciences of the faythfull in y â— they haue wherwith to mayntayne and stablyshe themselues in y â— hope of their saluation which the wicked shal haue no part of Brieflye the resurrection of the wicked is not to set them in better state But rather to make them altogether coÌ„founded and accursed for euer more Howbeit the power of God shal appeare in their resurrection when he shall punyshe euerlastyngly both their bodies and soules as also it shalbe sene in the risyng agayne of the good and Iuste when he shall make them wholly and continually blessed 16 Iesus Christ forbyddeth vs to bee angrye Mathe. 5. Dauid sayeth be angrye Psalme 4. IEsus Christ leadyng men backe to his authoritye which of ryght ought to be set before al auncient and repulsyng the commoÌ„ opinion of y t scribes setteth forth three degrees of condemnation besyde the violence of handes signifying therby that thys decree of God thou shalt not kill doth not onely restrayne the handes But also all affections that ar contrary to brotherly loue and he openly calleth them manquellers which shal but be angry with their neyghboures or that shall arrogantly mocke them or that shall by any outragious woorde offend them And althoughe he condemneth to the torment of fyer only those whiche vse agaynst theyr neyghboures open reproches and dyspytes Yet he doth not exclude wrath and anger from thys payne But alludyng vnto earthlie Iudgementes he doth wytnesse that God will be also the Iudge of secrete and hydden anger to punysh it Now when Saint Paule Eph. 4. sayth bee angry and sinne not whether he haue therin alledged the testimonye of the Psalme eyther ells that he dyd only allude therunto followyng the greeke translation Howsoeuer it be he hath applyed thys sentence very well to his purpose for he sheweth therby what a fault it is for men to spewe vp their coller on other meÌ„ seyng in them self they haue matter ynough to be angry with themselues to kepe them from offendyng other wherfore he woulde they should rather frett inwardly and exercyse their coller agaynst themselues for there is cause ynough for theÌ„ to be angry and to deale dyspytefully with themselues And forasmuch as the infidels that haue no feare of God nor any quicke feeling of hym runne hedlong at al auenture They ar warned if at least wise ther be yet any hope of helpe in theÌ„ to cry treÌ„ble w tin theÌ„ selues For hereof cÌ„ometh the presuptioÌ„ and foole hardinesse of all the proud through which they stick not to make warre wyth God They are dronke with a vayne and fond assurance and they hardeÌ„ themselues with their own wyll when forgetting god and themselues they follow at that to whiche their fond and lewd sensuality driueth them The medecine to make them sin no more in thys behalfe is that they wake out of their depe slombre and begyn to stirre and tremble in themselues So when they shall haue wel shaken of their sluggishnesse the desire to sinne shall ceasse in them for whence commeth it that the vnbeleuing sorte deale so spitefully with the good and simple and that they rayse vppe so many troubles and stormes but hereof that they are to wel at ease in them self Doutlesse by our anger and indignation we offend God fyrst when we are angry for euery lyght cause and ofte without a cause or being moued by the wronges which are done to vs particularly Again being once moued to coller we passe beyond our bownds and runne foorth withoute measure Lastly we stirre vp that anger against our
the hatred and strifes were taken away by Iesus Christ our Lord and so god of a Iudge was made a Father Betweene God and the Angels there is another reasoÌ„ for in thys case ther was no offence or starting backe and therfore ther was no separation or alienating yet ther is two reasons why the Angels should be attoned with God For since they be creatures they wer not out of danger of stumbling but that they wer strengthed by the grace of our Lorde Iesus This now helpeth greatelye to make continual peace with God to wete to tarry in one steady state of righteousnesse so that ther be no feare of falling or reuolting or otherwyse dooing so that they might be estraÌ„ged from god Moreouer in this same obedience whiche they yeld to God it is certayn that there caÌ„not be so exquisite or so perfit a perfitnesse as may thorowly and in al respects satisfie God so that they shuld neede no pardon And for that consideration is it that good Iob sayd God shall finde wickednesse in hys Angels So whatsoeuer perfecte cleannesse a man may finde out if it be broughte before the Iustice of God it shall be but vncleannesse Wherefore let vs conclude that the Angels haue not so perfect righteousnesse as sufficeth to â—oyne theÌ„ wholy with God Wherfor they haue nede of a peace and attonement maker by whose grace they may cleaue fully vnto God 31 My flesh is verely meate Ioan. 6. The flesh profiteth nothing Ioan. 6. THAT is very true which is sayd in the 36 Psalme to weâ—e that the spring of life resteth in God and no man can iustly vaunt hym to haue lyfe but in somuch as it is breathed into him by God But bicause the maiesty of God should be as a hydden fountayne as in dede it is farre aboue oure knowledge it is openly shewed foorth in Iesu Christ in him we haue a clere welspring whereout we may drawe we may see it by that whiche is sayed Ioan. 6 â–ª that as y â— father hath life in himselfe so he hath geuen to hys sonne to haue life in himself Wherby he sheweth that he only is the fountaine of life and that by his voice and word he spredeth thys life on al men for life would not flow from his mouth vnto vs if he had not in himself the cause and originall of it for it is not sayed that God hath life in himselfe only bicause he oÌ„ly liueth of his owne power but also bicause that hauing in himself fulnesse of life he geueth lyfe to all thinges So hee woulde not haue life to be as it were hidde and buried in himself And for this cause he hath yelded it ouer vnto his sonne that so it might fal downe vpon vs. Now then this life is poured into y e flesh of Iesu Christ so that whosoeuer seeketh life els where shal finde Death The soules then finde no wher but in his flesh the meate wherw t they are fedde into euerlasting life This is a wonderful secret of God that in our flesh he hath offred vs life wher before there was but mater of Death and by that meane he prouideth for our infirmity and weaknes when to enioy life he calleth vs not aboue the cloudes but displaies it vâ—on earth as if he drew vs into the secrete places of his kingdom In the meane time correcting the â—Oâ—tinesse and pride of our mindes he tryeth the lowlinesse and obedience of our fayth His wil is that to finde lyfe we shuld stay on the flesh of his soÌ„ne whiche in shewe is litle to be regarded As the body waxeth weake and dryeth vp when the ordinary fode is taken from it so if the soule be not fed with y â— flesh of the sonne of God which is the heauenly foode it wil sodainely sterue for hunger When we seeke the matter of lyfe in the fleshe of Iesus Christ then we finde life in hym So the glory and excellency of the children of God is in Christ crucified for that as sone as we turne vs back from the sacrifice of hys death we can finde nothing but death and there is no other meane by which the faythful are brought to the knowledge of his power but by his death resurrection If then we wil the sonne shall shewe hymselfe vnto vs to be the head and authour of life we muste receaue hym as the seruaunt of hys Father For we are made rich in all sorte of good thinges in that he empouerished and abased hymselfe hys humbling of hymselfe and hys going downe into Hell hath lifted vs vppe into heauen by taking on hym the curse of the cros hee hath raysed vppe a triumphaunte bowe in token of glorye and victorye But now Christ hymself sayeth of hys flesh that it profiteth nothyng Yet in so speakyng bee doothe not exclude alyke all profyte of the fleshe as thoughe there were no profyte to be taken of it Hee sayeth it profiteth nothing when it is parted from the spirite Whence proceedeth it that it geueth lyfe but inasmuche as it is spyrituall They that stycke at the earthy nature of hys fleshe shal fynde nothing in it but that that is Deade But when wee lyfte vppe oure eyes to the strengthe oâ— the spirite which is spread vpon the fleshe wee shall there fynde effectuously and by the experience of Faythe that it is notte wyth oute cause that it is called quyckenyng Well then wee maye wel saye that the flesh of Iesus Christ is verelye meate and yet for al that it profyteth nothinge It is meate bycause wee gette lyfe by it bycause that in it God hath bene reconcyled vnto vs bycause in it we fynde all the parts of our Saluation accomplished It profiteth nothing if it be considered according to it own nature and beginning For the sede of Abraham whiche of it selfe is subiecte to Deathe can not geue life but it receaueth of the spirite that wherwith we may be fedde For our part to the ende we may eate we must bring with vs a spiritual mouthe of fayth before we can be truly norished or sustayned by it now the selfsame flesh is not immortal of it selfe Moreouer it belongeth not to the nature of it in any wise to quickeÌ„ souls yet though this vertue yrocede from els wher notwithstanding it letteth not this title to belong to it Euen as the euerlasting word of God is the spring and fouÌ„tain of life so the 〈◊〉 that is in him in his diuinity commeth from the flesh of hys sonne euen vnto vs as by a pipe But we shal yet better vnderstand this if we marke what is the cause of life to were righteousnesse Thoughe righteousnesse come not but from God yet it caÌ„not be clearly shewed vnto vs but in the flesh of his sonne for in the same the redemptioÌ„ of men was fully ended in the same the sacrifyce was offered to wype out synnes in the same the obedience was yelded to God by which he was
not yet eyes meete to beholde the lyght of lyfe vntyll God haue opened them It is certaine that al the sermōs should serue to no purpose if god taught not inwardly by hys spirit Neuerthelesse hee woulde not take awaye the meane whiche hee himselfe had ordayned to weete to heare and reade the Scriptures as though it were not necessary for mē to be instructed by y ◠outward ministery but y ◠it shuld not behous thē only to wayt for reuelatiōs from aboue But when Christe sayeth Search the Scriptures he reproueth y ◠fond vauntyng of the hypocrites which said they had life in them and yet they medled onely wyth the dead letter Truly lyte should be sought in the Scripturs saing they be appoynted for vs for that vse and to that ende not withstanding what booteth it to think that the scripture bringeth lyfe and the whylest to go away from the natural meaning of them and to put the light of life by peruerse opinions How may it be that y ◠law shuld quicken w tout Christ which only quickeneth it Beside thys place teacheth vs that if we would haue true knowledge of God and of Iesu Christ hys sonne we must take it of the scriptures For if we forge imaginations of God after oure fantasyes and as it shall seeme good to vs wee haue but a vayne Imagination and a shadow in stead of God But the whilest let vs remember how we must search the scriptures If we go to to them thinkyng to finde any thyng in them by our owne diligēce or wisdome we shal brīg awai w t vs nothing els but false vaine opiniōs But we must resigne our spirits to god to y e end that he which is y e autor of y e scriptures may make vs wel to vnderstand the truth of them 55 Flesh and bloud cannot possesse the Kingdome of God Cor. 15. VVe beleeue the resurrection of the flesh EMong the articles of our fayth wee beleue that our bodies shall ryse agayne without thys the preaching of y e Gospel wer vain for if our bodies rise not again christ is not risē agaī if he be not risen agayne what shal becōm of our hope This is the argumēt which Saint Paul maketh 1. Corinth 15. then euery man shal rise againe in his owne body and the fleshe of euery one that shal haue bene corrupted and shal haue slept in the earth shal be fully restored and ioyned agayne to hys soule when it shal haue put of al weakenesse and corruptiō to be made like vnto the glorious body of Iesus christ Though ther be nothing that the vnderstāding of man repulseth more yet faith is not deceued when she holdeth assuredly on the power of God ioyned with his promisse He that hath made man of nothyng can easily make him hole again after y ◠he hath bene wasted Now to y ◠ende this should not seeme so strāge to vs y ◠spirit sets before our eies an ordinary experience After that the corn is cast into the ground it semeth to be lost for it rottes and wasteth in the ground but afterwarde it springeth vp fairer So when the body hath ben corrupted it tarieth the time apointed by God to cōme out of y ◠earth to be altogether perfect So then euen as the corne by meanes of the sede taketh agayn a new shape and that more fayrer so the faythfull which dyeth and goeth to rest with the sede of Iesu Christ which is the spirite of God is raysed agayne by the same spirite which raysed the sonne of God from death Moreouer God hath geuen a visible certayntye hereof in Iesus Christ so that is manyfestly set before our eyes which otherwyse semed vnto vs altogether incredible Therefore to vnderstand perfectly what our resurrection shalbe we must still loke vpon Christ whoe is the myrrour and substance of it Lyke as he rose agayne in the self body in which he suffered so we also shal ryse agayne in the selfe same fleshe which we carry about wyth vs. And also as after hys resurrection he had another glorye much greater than he had had before so we shall bee farre other after our rysyng agayne And thys serueth to expound the other sentence that fleshe bloude cannot possesse the kyngdome of God to wete in the same qualitie y ◠now they are in and vntil thys corruption be chaunged to incorruption Before we be able to receaue this heauēly heritage our bodyes muste bee renued in asmuche as they ar subiect to corruption they cannot enter into the kyngdome of God whiche is incorruptible vnto whiche they shall haue no accesse till Christ haue fashioned vs a newe after hys owne Image otherwyse our flesh shal not be partaker of the glory of God til it be renued and quickened by the spyrite of Christ 56 And he is the attonement for our synnes and not only for ours but also for the synnes of the vvhole vvorlde 1. Ioan. 2. I praye not for the vvorlde Ioan. 17. THE summe of the first sentence cōmes to thys poynt that y ◠faythful should be thorowly persuaded that the clensyng gottē by Iesu Christ extendeth vnto all those that haue receaued the Gospell by fayth and that is to the end a man shoulde not thynke that thys benefyte is restrayned to a fewe people onely or to certayne ages A man maye replye howe maye thys bee that the synnes of all the worlde are blotted oure There at certayne frentrycke spyrites which vnder thys coloure receaue al the reprobates to saluation yea the deuyl hymselfe But wee oughte not to tarye aboute the refutyng of thys monstruous opynion If a man saye that Iesu Christ hath sufficientlye suffered for the faultes of all the worlde but that hys death hath profyted the faythfull onely thys is somewhat but it is not all For here is another meanyng in the woordes of Sainte Iohn that is to saye that thys benefite is becōme cōmon to the whole Church and therfore the reprobate ar excluded Whē he sayth of al the world it is spoken of thē that shoulde beleue and whiche were scattered in diuerse countreyes of the world For then we are made trulye to vnderstande what the grace of Iesu Christ is when it is tolde vs that it is the only saluation of all the worlde As touchyng y ◠other sentence wher Christ sayth that he prayeth not for the worlde thys worde world is taken in another meanyng to wete for the reprobate And therein he sheweth openly that he will aske nothyng whiche agreeth not with the good pleasure of his father He recōmendeth vnto him those onely which hys father loueth of hys owne good will For he sayeth he prayeth not for those that are cutte of from the kingdome of God bycause he hath not care but onely for hys owne shepe which he had receaued at y ◠hand of hys father A man will saye that here is an absurditie for the beste rule we
him to sinne That is to say it behoueth that babling tonges should be repressed y ◠y ◠elders falsly accused should not be wrongfully blamed defamed Yet if ther be among thē an il lyuer he ought rygrously to be punished corrected And why y ◠whē other see y ◠thei which ar of degre dignity are not for borne they being warned by suche example should be the more in feare For why should a mā geue more libertye to those whose synnes may most hurt thā to those whose faultes shal not be of so great offence By the way thys muste be vnderstode of those synnes faultes whiche geue open occasion of offence For if any of the auncientes or ministers committe any lyght fault and no notable crime he should rather bee rebuked a parte than blamed openly Now thys is so farre from contrarying the sentence of our Sauior Christ that it rather serueth it for an exposition For when by the fyrst sentence we know howe a man should behaue himself in rebuking open synnes we may also vnderstand by the seconde howe a man shoulde vse hymself in reprouing the faultes which as yet are secret and hydde Christ hauyng shewed how we muste beare the weakenesse of other sheweth afterward howe and to what end howe long it behoueth vs to suffer them He geueth vs a meane which is not to offende to muche or to geue occasion of euil to the weake and yet it is fytt their syckenesse shuld be healed He geueth thys cōmaundement to his faythfull so to spare one another that notwithstanding thei endeuour to correctvice And this is worthy diligently to be noted for when we spare or beare with mē it can hardly be but y ◠we shal forbeare to reproue them boldly We do al welnyghe declyne to one syde or to the other eyther we are content to disceaue one another by daungerous deadly flattery eyther ells wee are to sharpe in pursuing faultes and synnes when we should redresse thē He there setteth forth three degrees of brotherly correctiō but hereit shal suffice to shew that as a mā ought to reproue openly those synnes which ar open or knowen of al. So as touchyng y e sinnes y ◠as yet are secret we must proue this remedy beefore wee passe any further namely whether by warnyng geuen a parte to the offender a mā may withturne him from hys offence But if he cannot bee wōne by such a meane other remedies are spoken of also The difference then betwene open faultes and particular synnes taketh away al difficultye 78 I saye not that I praye to my father for you Ioan. 16. He intreateth for you Rom. 1. SAINT Iohn in the seconde Chapter of hys fyrst canonical sayeth if wee haue synned we haue an aduocate namely Iesus Christ y ◠iuste We are yet very farre of from the perfection of righteousnesse besyde we do ordinarilye make our self faultye But herein are we comforted that we haue a ready and souerayne remedye to appeace god by hauing recourse vnto Iesus Christ hys Sonne And thys is a thyng whereon oure consciences may reste thys is that wherein standeth the righteousnesse of men and wherein is grounded the hope of their saluation otherwise our tonges mouthes ar defiled our prayers synne But y e sonne of God is oure mouth oute of whiche we speake things pleasyng vnto God he is our altare wherupō we offer our prayers in a sacrifyce of swere sauour he is our eye with whiche wee beholde God a mercifull God vnto vs. So he speaketh intreateth for vs not that we muste accompt or measure thys increacyng accordyng to our fleshly vnderstandyng For we must not thinke that he is on his knees to make any request or supplicatiō or that he hath his handes ioyned together and lyfted vp to pray but bycause he presenteth himself continually with hys death and resurrection which are in steade of a perpetual intercession and haue the continuall efficacye and strength of a liuely prayer to get vs grace at hys fathers hand and to make hym graunt our requests But he is so our aduocate that we must aske nothing but in his name when we shall aske or make request in hys name then the treasures of heauen must be opened and liberally dealt out For God wil denye nothyng that shalbe asked in y e name of Iesus Christ hys Sonne How sayth he then that it shal be no more nedeful that he should entreate for hys Dysciples And what nede is there to praye in hys name yf he take on him the charge to be our aduocate or intercessour And Saint Paule sayth in thys eyght of y e Epistle to the Romaines that he entreateth for vs. Saint John calleth hym our aduocate For answere It behoueth to vnderstande that Christ sayeth not here symply y t he wil not bee our aduocate he meaneth that hys father shal bee so bent to doe good to hys Disciples that he wil geue them of hys owne accorde without muche a do al that they shal requyre of hym for the great loue that he beareth them He wil preuent the aduocate or intercessour which if thys wer not should speake for them And to conclude he addeth the father hymselfe loueth you bicause you haue louer me and haue beleued y ◠I came forth from God Yet the father can heare graūt no prayer neyther can he receaue any as pleasyng vnto him but through his Sonne So we are taught that when God hath once be gonne to loue vs his loue is so great that he euen preuenteth al that which is necessarye to bring vs vnto hym 79 My God my God vvhye haste thou forsaken me Psalme 22. I am not alone for my father is vvith me Math. 27. THys was the chiefe fyght and the hardest of al y e to 〈◊〉 that our Lord Iesus suffer 〈◊〉 for he was so farre of from ayde or fauour at hys fathers hand to ease hym in hys last dystresse that he rather felt hym somthing remoued and gone from hym For not only thys good Lord offred hys bodye for the ransome of our attonement w t God but also he suffred in hys soule the paynes whiche wee had deserued by thys meane he was truly made the mā of sorrowes as Esay saith Chap. 53. And therfore we must not staye only at the vtter torment for it behoued Christ to present hymselfe bee fore the Iudgement seate of his father bearing vpon hym our condemmatiō to the end he myght make amendes for vs. Now there is nothyng more horrible than to fynde God a Iudge whose wrath surmonnteth al the deathes that a mā can deuyfe Seyng then thys kynde of trial was offred to 〈◊〉 Lorde Iesus y ◠God was agaynst hym that by y ◠meane he was as it wer appoynted to distructiō Feare and honour toke him yea suche as had an hundred tymes six alowed in al the men in the world